Romans 1:6

1:6 You also are among them, ¹  called to belong to Jesus Christ. ² 

Romans 8:30

8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Romans 1:1

Salutation

1:1 From Paul, ³  a slave ⁴  of Christ Jesus, ⁵  called to be an apostle, ⁶  set apart for the gospel of God. ⁷ 

Romans 9:24

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Romans 1:7

1:7 To all those loved by God in Rome, ⁸  called to be saints: ⁹  Grace and peace to you ¹⁰  from God our Father and the Lord Jesus Christ!

Romans 8:28

8:28 And we know that all things work together ¹¹  for good for those who love God, who are called according to his purpose,

Romans 9:26

9:26 “And in the very place ¹²  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ¹³ 

Romans 7:3

7:3 So then, ¹⁴  if she is joined to another man while her husband is alive, she will be called an adulteress. But if her ¹⁵  husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.

Romans 9:7

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ¹⁶ 

Romans 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ¹⁷  and boast of your relationship to God ¹⁸ 

[1:6]  ¹ tn Grk “among whom you also are called.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The NIV, with its translation “And you also are among those who are called,” takes the phrase ἐν οἳς ἐστε to refer to the following clause rather than the preceding, so that the addressees of the letter (“you also”) are not connected with “all the Gentiles” mentioned at the end of v. 5. It is more likely, however, that the relative pronoun οἳς has τοῖς ἔθνεσιν as its antecedent, which would indicate that the church at Rome was predominantly Gentile.

[1:6]  ² tn Grk “called of Jesus Christ.”

[1:1]  ³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ⁵ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ⁶ tn Grk “a called apostle.”

[1:1]  ⁷ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:7]  ⁵ map For location see JP4 A1.

[1:7]  ⁶ tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ⁷ tn Grk “Grace to you and peace.”

[8:28]  ⁷ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[9:26]  ⁹ tn Grk “And it will be in the very place.”

[9:26]  ¹⁰ sn A quotation from Hos 1:10.

[7:3]  ¹¹ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[7:3]  ¹² tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[9:7]  ¹³ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[2:17]  ¹⁵ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ¹⁶ tn Grk “boast in God.” This may be an allusion to Jer 9:24.